Prior to the abolishing of Apartheid rule in 1994 several major South African white writers wrote a novel set on a South African farm. Likewise, in the decades that preceded the institutionalising... Show morePrior to the abolishing of Apartheid rule in 1994 several major South African white writers wrote a novel set on a South African farm. Likewise, in the decades that preceded the institutionalising of Apartheid, several farm novels were published, but with an entirely different message. In Unheimlich moederland insights from several disciplines are used to show how major changes in social-economic relations, land rights and the construction of cultural identity in and between these two periods were reflected on farms and in farm novels. Das Unheimliche (The Uncanny) – those things within ones own realm that are strange and therefore frightening – , a concept coming from Freud, but also used by structuralists and cultural critics, proofs to be capable to explain certain effects of (post-)colonalism and interculturality. Uncanny for instance, were the rising dead or venging powers of nature that in late 20th century farm novels undermined white hegemony. Death is a plural metaphor: in a literary as well as in a social context, it refers to transgressing boundaries, change and chaos but also to land rights and patrimonie and from there to the establishing of spatial and identifying boundaries. In text as in real life, the structure of a rite de passage (separation, liminality, reintegration) is being used to link death to life, and thus to control it. Show less
Focussing on AAS le fleur I (1867-1941), the Griqua, and post-apartheid Khoe-San revivalism, the dissertation examines changes in the articulation of Khoe-San identities in South-Africa. It shows... Show moreFocussing on AAS le fleur I (1867-1941), the Griqua, and post-apartheid Khoe-San revivalism, the dissertation examines changes in the articulation of Khoe-San identities in South-Africa. It shows the significance of shifting political, cultural and ideological power relations on the articulation of Khoe-San identities, and by extension on the subjectivities of ethno-‘racial’ underclasses. Whilst colonial somatic and cultural discrimination engendered distancing from Khoe-Sanness and the assumption of alternative (christian, bastaard and coloured) identities, the emergence of Griqua polities and identities in the early 1800s allowed the maintenance of a fluctuating awareness of a Khoekhoe indigenous heritage. Discrimination against ‘nativeness’ encouraged Griqua to affirm that they had partial non-indigenous origin, to locate the Griqua category within the coloured catgory suggesting distance from ‘Nativeness’ and proximity to whiteness. However, the official consolidation of the Griqua and coloured categories allowed Griqua nationalists to ambivalently disassociate the Griqua category from colouredness during apartheid (1948-1994) and to promote Griqua ethno-national specificity. With the ending of apartheid, the coloured category lost much of the psychological, socio-economic, ideological and political value it previously conferred, further inclining Griqua and some coloureds to distance themselves from a coloured identity; to (re)affirm an indigenous heritage; and to promote Khoe-San identities Show less
